Bhagavad Gita: Chapter 18

भगवद्गीता

Bhagavad-Gita

Chapter XVIII

“I wish to learn, O great-armed one, the nature of abstaining from action and of the giving up of the results of action, and also the difference between these two, O slayer of Kesin.”1(1)

KRISHNA:

“The bards conceive that the forsaking of actions which have a desired object is renunciation or Sannyasa, the wise call the disregard of the fruit of every action true disinterestedness in action. (2) By some wise men it is said, ‘Every action is as much to be avoided as a crime,’ while by others it is declared, ‘Deeds of sacrifice, of mortification, and of charity should not be forsaken.’ (3) Among these divided opinions hear my certain decision, O best of the Bharatas, upon this matter of disinterested forsaking, which is declared to be of three kinds, O chief of men. (4) Deeds of sacrifice, of mortification, and of charity are not to be abandoned, for they are proper to be performed, and are the purifiers of the wise. (5) But even those works are to be performed after having renounced all selfish interest in them and in their fruits; this, O son of Pritha, is my ultimate and supreme decision. (6) The abstention from works which are necessary and obligatory is improper; the not doing of such actions is due to delusion springing from the quality of tamas. (7) The refraining from works because they are painful and from the dread of annoyance ariseth from the quality of rajas which belongs to passion, and he who thus leaves undone what he ought to do shall not obtain the fruit which comes from right forsaking. (8) The work which is performed, O Arjuna, because it is necessary, obligatory, and proper, with all self-interest therein put aside and attachment to the action absent, is declared to be of the quality of truth and goodness which is known as sattva. (9) The true renouncer, full of the quality of goodness, wise and exempt from all doubt, is averse neither to those works which fail nor those which succeed. (10) It is impossible for mortals to utterly abandon actions; but he who gives up the results of action is the true renouncer. (11) The threefold results of action—unwished for, wished for, and mixed—accrue after death to those who do not practice this renunciation, but no results follow those who perfectly renounce.2(12)

“Learn, O great-armed one, that for the accomplishment of every work five agents are necessary, as is declared. (13) These are the substratum, the agent, the various sorts of organs, the various and distinct movements and with these, as fifth, the presiding deities. (14) These five agents are included in the performance of every act which a man undertaketh, whether with his body, his speech, or his mind. (15) This being thus, whoever because of the imperfection of his mind beholdeth the real self as the agent thinketh wrongly and seeth not aright. (16) He whose nature is free from egotism and whose power of discrimination is not blinded does not slay though he killeth all these people, and is not bound by the bonds of action. (17) The three causes which incite to action are knowledge, the thing to be known, and the knower, and threefold also is the totality of the action in the act, the instrument, and the agent. (18) Knowledge, the act, and the agent are also distinguished in three ways according to the three qualities; listen to their enumeration after that classification. (19)

“Know that the wisdom which perceives in all nature one single principle, indivisible and incorruptible, not separate in the separate objects seen, is of the sattva quality. (20) The knowledge which perceives different and manifold principles as present in the world of created beings pertains to rajas, the quality of passion. (21) But that knowledge, wholly without value, which is mean, attached to one object alone as if it were the whole, which does not see the true cause of existence, is of the nature of tamas, indifferent and dark. (22)

“The action which is right to be done, performed without attachment to results, free from pride and selfishness, is of the sattva quality. (23) That one is of the rajas quality which is done with a view to its consequences, or with great exertion, or with egotism. (24) And that which in consequence of delusion is undertaken without regard to its consequences, or the power to carry it out, or the harm it may cause, is of the quality of darkness—tamas. (25)

“The doer who performs necessary actions unattached to their consequences and without love or hatred is of the nature of the quality of truth—sattva. (26) The doer whose actions are performed with attachment to the result, with great exertion, for the gratification of his lusts and with pride, covetousness, uncleanness, and attended with rejoicing and grieving, is of the quality of rajas—passion and desire. (27) The doer who is ignorant, foolish, undertaking actions without ability, without discrimination, with sloth, deceit, obstinacy, mischievousness, and dilatoriness, is of the quality of tamas. (28)

“Hear now, O Dhananjaya, conqueror of wealth, the differences which I shall now explain in the discerning power3 and the steadfast power within, according to the three classes flowing from the divisions of the three qualities. (29) The discerning power that knows how to begin and to renounce, what should and what should not be done, what is to be feared and what not, what holds fast and what sets the soul free, is of the sattva quality. (30) That discernment, O son of Pritha, which does not fully know what ought to be done and what not, what should be feared and what not, is of the passion-born rajas quality. (31) That discriminating power which is enveloped in obscurity, mistaking wrong for right and all things contrary to their true intent and meaning, is of the dark quality of tamas. (32)

“That power of steadfastness holding the man together, which by devotion controls every motion of the mind, the breath, the senses and the organs, partaketh of the sattva quality. (33) And that which cherisheth duty, pleasure, and wealth, in him who looketh to the fruits of action is of the quality of rajas. (34) But that through which the man of low capacity stays fast in drowsiness, fear, grief, vanity and rashness is from the tamas quality, O son of Pritha. (35)

“Now hear what are the three kinds of pleasure wherein happiness comes from habitude and pain is ended. (36) That which in the beginning is as poison and in the end as the waters of life, and which arises from a purified understanding, is declared to be of the sattva quality. (37) That arising from the connection of the senses with their objects which in the beginning is sweet as the waters of life but at the end like poison, is of the quality of rajas. (38) That pleasure is of the dark tamas quality which both in the beginning and the end arising from sleep, idleness, and carelessness, tendeth both in the beginning and the end to stupefy the soul. (39) There is no creature on earth nor among the hosts in heaven who is free from these three qualities which arise from nature. (40)

“The respective duties of the four castes, of Brahmans, Kshatriyas, Vaisyas, and Sudras, are also determined by the qualities which predominate in the disposition of each, O harasser of thy foes. (41) The natural duty of a Brahman compriseth tranquillity, purity, self-mastery, patience, rectitude, learning, spiritual discernment, and belief in the existence of another world. (42) Those of the Kshatriya sprung from his nature are valor, glory, strength, firmness, not to flee from the field of battle, liberality and a lordly character. (43) The natural duties of the Vaisya are to till the land, tend cattle and to buy and sell; and that of the Sudra is to serve, as is his natural disposition. (44)

“Men being contented and devoted to their own proper duties attain perfection; hear now how that perfection is attained by devotion to natural duty. (45)

“If a man maketh offering to the Supreme Being who is the source of the works of all and by whom this universe was spread abroad, he thus obtaineth perfection. (46) The performance of the duties of a man’s own particular calling, although devoid of excellence, is better than doing the duty of another, however well performed; and he who fulfills the duties obligated by nature, does not incur sin. (47) A man’s own natural duty, even though stained with faults, ought not to be abandoned. For all human acts are involved in faults, as the fire is wrapped in smoke. (48) The highest perfection of freedom from action is attained through renunciation by him who in all works has an unfettered mind and subdued heart. (49)

“Learn from me, in brief, in what manner the man who has reached perfection attains to the Supreme Spirit, which is the end, the aim, and highest condition of spiritual knowledge. (50)

“Imbued with pure discrimination, restraining himself with resolution, having rejected the charms of sound and other objects of the senses, and casting off attachment and dislike; (51) dwelling in secluded places, eating little, with speech, body, and mind controlled, engaging in constant meditation and unwaveringly fixed in dispassion; (52) abandoning egotism, arrogance, violence, vanity, desire, anger, pride, and possession, with calmness ever present, a man is fitted to be the Supreme Being. (53) And having thus attained to the Supreme, he is serene, sorrowing no more, and no more desiring, but alike towards all creatures he attains to supreme devotion to me. (54) By this devotion to me he knoweth fundamentally who and what I am and having thus discovered me he enters into me without any intermediate condition. (55) And even the man who is always engaged in action shall attain by my favor to the eternal and incorruptible imperishable abode, if he put his trust in me alone. (56) With thy heart place all thy works on me, prefer me to all else, exercise mental devotion continually, and think constantly of me. (57) By so doing thou shalt by my divine favor surmount every difficulty which surroundeth thee; but if from pride thou wilt not listen to my words, thou shalt undoubtedly be lost. (58) And if, indulging self-confidence, thou sayest ‘I will not fight,’ such a determination will prove itself vain, for the principles of thy nature will impel thee to engage. (59) Being bound by all past karma to thy natural duties, thou, O son of Kunti, wilt involuntarily do from necessity that which in thy folly thou wouldst not do. (60) There dwelleth in the heart of every creature, O Arjuna, the Master—Isvara—who by his magic power causeth all things and creatures to revolve mounted upon the universal wheel of time. (61) Take sanctuary with him alone, O son of Bharata, with all thy soul; by his grace thou shalt obtain supreme happiness, the eternal place. (62)

“Thus have I made known unto thee this knowledge which is a mystery more secret than secrecy itself; ponder it fully in thy mind, act as seemeth best unto thee. (63)

“But further listen to my supreme and most mysterious words which I will now for thy good reveal unto thee because thou art dearly beloved of me. (64) Place thy heart upon me as I have declared myself to be, serve me, offer unto me alone, and bow down before me alone, and thou shalt come to me; I swear it, for thou art dear to me. (65) Forsake every other religion and take refuge alone with me; grieve not, for I shall deliver thee from all transgressions. (66) Thou must never reveal this to one who doth not practice mortification, who is without devotion, who careth not to hear it, nor unto him who despiseth me. (67) He who expoundeth this supreme mystery to my worshipers shall come to me if he performs the highest worship of me; (68) and there shall not be among men anyone who will better serve me than he, and he shall be dearest unto me of all on earth. (69) If anyone shall study these sacred dialogues held between us two, I shall consider that I am worshiped by him with the sacrifice of knowledge; this is my resolve. (70) And even the man who shall listen to it with faith and not reviling shall, being freed from evil, attain to the regions of happiness provided for those whose deeds are righteous. (71)

“Hast thou heard all this, O son of Pritha, with mind one-pointed? Has the delusion of thought which arose from ignorance been removed, O Dhananjaya?” (72)

ARJUNA:

“By thy divine power, O thou who fallest not,4 my delusion is destroyed, I am collected once more; I am free from doubt, firm, and will act according to thy bidding.” (73)

SANJAYA:

Thus have I been an ear-witness of the miraculous astonishing dialogue, never heard before, between Vasudeva and the magnanimous son of Pritha. (74) By the favor of Vyasa I heard this supreme mystery of Yoga—devotion—even as revealed from the mouth of Krishna himself who is the supreme Master of devotion. (75) And as I again and again remember, O mighty king, this wonderful sacred dialogue between Krishna and Arjuna, I am delighted again and again. (76) Also, as I recall to my memory the wonderful form of Hari,5 the Lord, my astonishment is great, O king, and I rejoice again and again. (77) Wherever Krishna, the supreme Master of devotion, and wherever the son of Pritha, the mighty archer, may be, there with certainty are fortune, victory, wealth, and wise action; this is my belief. (78)

Thus in the Upanishads, called the holy Bhagavad-Gita,in the science of the Supreme Spirit, in the book of devotion, in the colloquy between the Holy Krishna and Arjuna, stands the Eighteenth Chapter, by name—

DEVOTION AS REGARDS RENUNCIATION AND FINAL LIBERATION.

Notes

1. Kesin was a daitya, a demon, fabled to have been sent by Kansa for the purpose of destroying Krishna.

2. This verse refers not only to effects after death in the post-mortem states, but also to subsequent lives in the body upon reincarnating.